Page:Sacred Books of the East - Volume 22.djvu/38

 one of the Gainas, as it is always before the mind of the authors of the sacred books when describing the spiritual career of the saints. But we search in vain for something analogous in the Buddhist scriptures. We could multiply the instances of difference between the fundamental tenets of both sects, but we abstain from it, fearing to tire the reader's patience with an enumeration of all such cases. Such tenets as the Gainas share with the Buddhists, both sects have in common with the Brahmanic philosophers, e. g. the belief in the regeneration of souls, the theory of the Karman, or merit and demerit resulting from former actions, which must take effect in this or another birth, the belief that by perfect knowledge and good conduct man can avoid the necessity of being born again and again, &c. Even the theory that from time immemorial prophets (Buddhas or Tîrthakaras) have proclaimed the same dogmas and renewed the sinking faith, has its Brahmanic counterpart in the Avatâras of Vishnu. Besides, such a theory is a necessary consequence both of the Buddhistical and Gaina creed. For what Buddha or Mahâvîra had revealed was, of course, regarded by the followers of either as truth and the only truth; this truth must have existed from the beginning of time, like the Veda of the Brâhmans; but could the truth have remained unknown during the infinite space of time elapsed before the appearance of the prophet? No, would answer the pious believer in Buddhism or Gainism, that was impossible; but the true faith was revealed in different periods by numberless prophets, and so it will be in the time to come. The theory of former prophets seems, therefore, to be a natural consequence of both religions; besides, it was not wholly unfounded on facts, at least as regards the Gainas. For the Nirgranthas are never spoken of in the Buddhist writings as a newly risen sect, nor Nâtaputta as their founder. Accordingly the Nirgranthas were probably an old sect at the time of Buddha, and Nâtaputta only the reformer of the Gaina church, which may have been founded by the twenty-third Tîrthakara, Pârsva. But what seems astonishing is the fact that the Gainas and Bauddhas have hit on nearly the